TRV
Translation
King James Version
Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
Complete Jewish Bible
I didn’t mean the sexually immoral people outside your community, or the greedy, or the thieves or the idol-worshippers — for then you would have to leave the world altogether!
Berean Standard Bible
I was not including the sexually immoral of this world, or the greedy and swindlers, or idolaters. In that case you would have to leave this world.
American Standard Version
not at all meaning with the fornicators of this world, or with the covetous and extortioners, or with idolaters; for then must ye needs go out of the world:
World English Bible Messianic
yet not at all meaning with the sexual sinners of this world, or with the covetous and extortionists, or with idolaters; for then you would have to leave the world.
Geneva Bible (1599)
And not altogether with the fornicatours of this world, or with the couetous, or with extortioners, or with idolaters: for then ye must goe out of the world.
Young's Literal Translation
and not certainly with the whoremongers of this world, or with the covetous, or extortioners, or idolaters, seeing ye ought then to go forth out of the world--
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In the KJVVerse 28,465 of 31,102
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Commentary on 1 Corinthians 5 verses 9–13
9 ¶ I wrote unto you in an epistle not to company with fornicators:
10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
12 For what have I to do to judge them also that are without? do not ye judge them that are within?
13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
Here the apostle advises them to shun the company and converse of scandalous professors. Consider,
I. The advice itself: I wrote to you in a letter not to company with fornicators, Co1 5:9. Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, nor so much as eat with such a one. They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they mend their ways and doings.
II. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the fornicators of this world, etc. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness. "You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided." Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen?
III. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for they are without (Co1 5:12), and must be left to God's judgment, Co1 5:13. But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within.
IV. How he applies the argument to the case before him: "Therefore put away from among yourselves that wicked person, Co1 5:13. Cast him out of your fellowship, and avoid his conversation."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–13. Public domain.
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TertullianAD 220
A Treatise on the Soul
Thus our "adversary" (therein mentioned ) is the heathen man, who is walking with us along the same road of life which is common to him and ourselves. Now "we must needs go out of the world," if it be not allowed us to have conversation with them.
TertullianAD 220
On Idolatry
No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all," does he mean "to idolaters an idolater? ""to heathens a heathen? ""to the worldly worldly? "But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world," of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too.
TertullianAD 220
On Idolatry
All waves thereof whatsoever suffocate; every eddy thereof sucks down unto Hades. Let no one say, "Who will so safely foreguard himself? We shall have to go out of the world!" As if it were not as well worth while to go out, as to stand in the world as an idolater! Nothing can be easier than caution against idolatry, if the fear of it be our leading fear; any "necessity" whatever is too trifling compared to such a peril.
Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 2.26.23-26
Immoral unbelievers cannot harm the church, but immoral believers corrupt it from within, which is why they must be avoided and expelled.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul means that it would be better to die than to mix with fellow believers who sin like the fornicator in question, because death would put an end to it sooner rather than later.
John ChrysostomAD 407
Homily on 1 Corinthians 16
For since he had said, "Ye have not rather mourned, that such an one should be taken away;" and, "Purge out the old leaven;" and it was likely that they would surmise it to be their duty to avoid all fornicators: for if he that has sinned imparts some of his own mischief to those who have not sinned, much more is it meet to keep one's self away from those without: (for if one ought not to spare a friend on account of such mischief arising from him, much less any others;) and under this impression, it was probable that they would separate themselves from the fornicators among the Greeks also, and the matter thus turning out impossible, they would have taken it more to heart: he used this mode of correction, saying, "I wrote unto you to have no company with fornicators, yet not altogether with the fornicators of this world:" using the word "altogether," as if it were an acknowledged thing. For that they might not think that he charged not this upon them as being rather imperfect, and should attempt to do it under the erroneous impression that they were perfect, he shews that this were even impossible to be done, though they wished it ever so much. For it would be necessary to seek another world. Wherefore he added, "For ye must needs then go out of the world." Seest thou that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done. For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where? For by "the fornicators of the world," he means those who are among the Greeks. "But now I write unto you, If any brother" be of this kind, "with such an one no not to eat." Here also he glances at others who were living in wickedness.
But how can one "that is a brother" be an idolater? As was the case once in regard to the Samaritans who chose piety but by halves. And besides he is laying down his ground beforehand for the discourse concerning things offered in sacrifice to idols, which after this he intends to handle.
"Or covetous." For with these also he enters into conflict. Wherefore he said also, "Why not rather take wrong? Why not rather be defrauded? Nay, ye yourselves do wrong and defraud."
"Or a drunkard." For this also he lays to their charge further on; as when he says, "One is hungry and another is drunken:" and, "meats for the belly and the belly for meats."
"Or a reviler, or an extortioner:" for these too he had rebuked before.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 5:10, the Apostle Paul clarifies a previous directive regarding association with immoral individuals. He explains that his instruction to avoid "fornicators" was not a call for complete withdrawal from all non-believers in the world who engage in such sins, but rather a specific injunction against unrepentant immoral behavior within the Christian community itself. Paul emphasizes that a total separation from the world's sinful population would be practically impossible, as it would necessitate believers physically leaving human society. This verse thus delineates the crucial balance between maintaining Christian distinctiveness and engaging with a fallen world for the sake of gospel witness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Rhetorical Questioning (implied) and Hyperbole in this verse to make his point. While not a direct question, the phrase "for then must ye needs go out of the world" functions as a rhetorical statement that anticipates and dismisses a misinterpretation. It's an implied question: "Do you think I meant you should leave the world entirely?" The answer, clearly, is no. This is further emphasized by Hyperbole, the deliberate exaggeration for effect. Paul uses the extreme scenario of "going out of the world" to underscore the impracticality and theological error of attempting complete physical isolation from all non-believers. This exaggeration effectively highlights the true intent of his previous instruction: not a call for monastic separation, but for moral and spiritual distinctiveness within society. The Enumeration of specific vices (fornicators, covetous, extortioners, idolaters) also serves to illustrate the pervasive nature of sin in the world, reinforcing the impossibility of total physical withdrawal.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 5:10 offers profound theological insight into the nature of the church's engagement with the world. It asserts that while believers are called to be morally distinct and holy, reflecting God's character, this separation is not to be achieved through physical isolation from society. Instead, the church is meant to exist within the world, acting as a transformative presence. This requires a careful discernment between the necessary internal discipline for unrepentant sin within the community of faith and the unavoidable interaction with the pervasive sinfulness of the unredeemed world. Paul implies that the church's mission to evangelize and bear witness to Christ necessitates its presence among those who are lost, even if they are engaged in practices contrary to God's will.
REFLECTION AND APPLICATION
1 Corinthians 5:10 provides timeless wisdom for Christians navigating a world that often stands in stark contrast to biblical values. It challenges us to embrace a nuanced approach to Christian living: we are called to be "in" the world but not "of" it. This means actively participating in society—working, shopping, engaging in community life, and building relationships—without adopting the world's sinful practices or compromising our moral integrity. Our presence in the world, marked by Christ-like character and distinct ethical standards, becomes a powerful testimony to the transforming power of the Gospel. We are to be agents of light and truth, not cloistered observers. This verse compels us to cultivate discernment, understanding that while we must distance ourselves from unrepentant sin within the church, our mission requires us to lovingly engage with those outside the faith, offering them the hope and redemption found only in Christ.
Questions for Reflection
FAQ
Does Paul's instruction mean Christians should never have friends or interact with non-believers who engage in sinful activities?
Answer: No, quite the opposite. Paul explicitly clarifies in 1 Corinthians 5:10 that his previous instruction in 1 Corinthians 5:9 was not a call for complete social isolation from non-believers. He states that if Christians were to avoid all "fornicators of this world, or with the covetous, or extortioners, or with idolaters," they would "needs go out of the world." This highlights the practical impossibility and theological error of such an approach. Instead, Paul is distinguishing between the need for strict discipline within the church community concerning professing believers who persist in unrepentant sin (addressed in 1 Corinthians 5:11-13) and the necessary engagement with the broader, unredeemed world. Christians are called to be a transformative presence in the world, which requires interaction and relationship, not withdrawal.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 5:10, while addressing practical church discipline, finds its ultimate fulfillment and theological grounding in the person and mission of Jesus Christ. Jesus himself perfectly embodied the principle of being "in the world" but not "of the world." He constantly engaged with sinners, tax collectors, and outcasts, dining with them and demonstrating radical love and compassion, as seen in his interactions with figures like Zacchaeus or the woman caught in adultery. Yet, in all His interactions, Jesus remained utterly pure and undefiled, never compromising His holiness or succumbing to the world's sin. His mission was to seek and save the lost, a mission that necessitated His presence among them (Luke 19:10). The church, as the body of Christ, is called to continue this mission. We are to be the "salt of the earth" and "light of the world" (Matthew 5:13-16), preserving and illuminating a decaying world, not by escaping it, but by penetrating it with the transforming power of the Gospel. Our ability to engage with the world's brokenness without being consumed by it is a direct result of Christ's redemptive work, which empowers us to live righteously and bear witness to His saving grace.